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and vice versa. "Each succeeding standpoint," as Vinaya Vijaya says " of these seven Nayas is purer than the preceding onc." This is excellently expressed by Vadi-deva in the following words "Because the Naigama consists in the revelation of both the Existent and the Non-existent its range is wider than that of the Samgraha which considers the Existent only. The Samgraha again considers all the Existent things; hence it has a wider range than the Vyavahara which considers only a mode of existence. The Vyavahara which has for its objects the phenomena of all the threc times is of wider application than the Riju-Sutra which considers only the present phenomena. The Sabda differentiates (the aspects of) objects in accordance with the differences in time etc., but the Riju-Sutra does not do so; hence the latter has a wider extension than the former. The Samabhirudha prefers to distinguish the meanings of synonyms; the Sabda, however, does rather the opposite and is accordingly wider in range than the former. The Evambhuta again distinguishes objects in accordance with the differences in their activity: thc Sanabhirudha does the contrary and has accordingly morc objects in view than the Evambhuta."
